One other point: we must be very careful about the use of frank speech toward a friend before a large company, bearing in mind the incident in which Plato was involved. It so happened that Socrates had handled one of his acquaintances rather severely in a conversation which took place close by the money-changers’, whereupon Plato said, Were it not better that this had been said in private? Socrates retorted, Should you not have done better if you had addressed your remark to me in private? And again, when Pythagoras once assailed a devoted pupil pretty roughly in the presence of several persons, the youth, as the story goes, hanged himself, and from that time on Pythagoras never admonished anybody when anyone else was present. For error should be treated as a foul disease, and all admonition and disclosure should be in secret, with nothing of show or display in it to attract a crowd of witnesses and spectators. For it is not like friendship, but sophistry, to seek for glory in other men’s faults, and to make a fair show before the spectators, like the physicians who perform operations in the theatres with an eye to attracting patients. Quite apart from the affront involved—which ought never to be allowed in any corrective treatment— some regard must be paid to the contentiousness and self-will that belong to vice; for it is not enough to say, as Euripides In the Stheneboea ; cf. Nauck, Trag. Graec. Frag., Eurip. No. 665. has it, that Love reproved More urgent grows, but if admonition be offered in public, and unsparingly, it only confirms each and every morbid emotion in its shamelessness. Hence, just as Plato Laws , 729 C. Also cited or referred to by Plutarch, Moralia , 14 B, 144 F, 272 C. insists that elderly men who are trying to cultivate a sense of respect among the young, must themselves, first of all, show respect for the young, so among friends a modest frankness best engenders modesty, and a cautious quiet approach and treatment of the erring one saps the foundations of his vice and annihilates it, since it gradually becomes imbued with consideration for the consideration shown to it. It follows, then, that the best way is to Hold one’s head quite close, that the others may not hear it. Homer, Od. i. 157. And least of all is it decent to expose a husband in the hearing of his wife, and a father in the sight of his children, and a lover in the presence of his beloved, or a teacher in the presence of his students: for such persons are driven almost insane with grief and anger at being taken to task before those with whom they feel it is necessary to stand well. I imagine also that it was not so much the wine that caused Cleitus The story is told in detail by Plutarch, Life of Alexander , chaps. l., li. (693 C). to be so exasperating to Alexander, as that he gave the impression of trying to curb him before a large company. And Aristomenes, Ptolemy’s Ptolemy V. Epiphanes (205-181 B.C.); cf. Polybius, xv. 31. tutor, because he gave Ptolemy a slap to wake him up, as he was nodding while an embassy was present, thereby afforded a hold to the flatterers, who affected to be indignant on the king’s behalf, and said, If with all your fatiguing duties and great lack of sleep you dropped off, we ought to admonish you in private, not to lay hands on you before so many people ; and Ptolemy sent a goblet of poison with orders that the man should drink it off. So, too, Aristophanes Acharnians , 503; cf. also lines 378 ff. and the scholium on 378. says that Cleon accused him because With strangers present he reviles the State, thus trying to exasperate the Athenians against him. This blunder, therefore, along with the others, must be guarded against by those who desire, not to show off, or to win popularity, but to employ frank speaking in a way that is beneficial and salutary. In feet, persons that use frank speaking ought to be able to say what Thucydides i. 70. represents the Corinthians as saying about themselves, that they have a good right to reprove others —which is not a bad way of putting it. For as Lysander, Plutarch, Life of Lysander , chap. xxii. (445 D). The story is repeated in Moralia , 190 E and 229 C. A similar remark is attributed to Agesilaus in Moralia , 212 E. we are told, said to the man from Megara, who in the council of the allies was making bold to speak for Greece, that his words needed a country to back them ; so it may well be that every man’s frank speaking needs to be backed by character, but this is especially true in the case of those who admonish others and try to bring them to their sober senses. Plato Cf. Plutarch, Moralia , 491 F. at any rate used to say that he admonished Speusippus by his life, as, to be sure, the mere sight of Xenocrates in the lecture-room, and a glance from him, converted Polemon and made him a changed man. But the speech of a man light-minded and mean in character, when it undertakes to deal in frankness, results only in evoking the retort: Wouldst thou heal others, full of sores thyself! From Euripides; cf. Nauck, Trag. Graec. Frag., Eurip. No. 1086; quoted also in Moralia , 88 D, 481 E, 1110 E. Since, however, circumstances oftentimes impel men that are none too good themselves to use admonition when in the company of others who are no better than they, the most reasonable method would be that which in some way involves and includes in the arraignment the speaker himself. This is the principle of the reproof Son of Tydeus, what has made us forget our swift prowess? Homer, Il. xi. 313; quoted with additional lines, supra , 30 E. and We are no match now even for Hector Who is only one man. Ibid. viii. 234. And in this way Socrates quietly took the young men to task, not assuming that he himself was exempted from ignorance, but feeling that he had need as well as they to study virtue and to search for truth. For those win goodwill and confidence who give the impression that, while addicted to the same faults, they are correcting their friends precisely as they correct themselves. But the man who gives himself airs in trying to curb another as though he himself were some pure and passionless being, unless he be well on in years or possessed of an acknowledged position in virtue and repute, only appears annoying and tedious, and profits nothing. Therefore it was not without a purpose that Phoenix interjected the account of his own misfortunes, his attempt in a fit of anger to slay his father, and his sudden change of heart, Lest I be known among the Greeks as my father’s slayer Ibid. ix. 461. See the note on 26 F, supra. This he did because he would not seem to admonish Achilles as though he were unaffected by anger and without fault himself. For such things make a deep moral impression, and persons are more wont to yield to those who seem to have like emotions but no feeling of contempt. Since a brilliant light must not be brought near to an inflamed eye, and a troubled spirit likewise does not put up with frank speaking and plain reproof, among the most useful helps is a light admixture of praise, as in the following: Not without honour now can you be remiss in swift prowess, You who are all the best in our host. No cause for a quarrel Have I ’gainst any man who may be remiss in the fighting, If he is craven, but with you I am wroth beyond measure, Homer, Il. xiii. 116. and Pandarus, where is now your bow and its winged arrows? Where your repute which no man among us can rival? Ibid. v. 171. Lines like the following also sound a clear summons to come back when men are on the verge of giving way: Where’s Oedipus and all those riddles famed? Euripides, Phoenissae , 1688. and Can much-enduring Heracles speak thus? Euripides, Hercules Furens , 1250. For not only do they mitigate the harsh and peremptory tone of the censure, but they also arouse in a man a desire to emulate his better self, since he is made to feel ashamed of disgraceful conduct by being reminded of his honourable actions, and is prompted to look upon himself as an example of what is better. But whenever we draw comparisons with other people, as, for example, with those of a man’s own age or his fellow-citizens or his kinsmen, then the spirit of contentiousness that belongs to vice is made sullen and savage, and it will often suggest with some temper, Then why don’t you go away to my betters, and not trouble me? One must, therefore, in frank speaking toward one set of persons be on his guard against commending another set, with the single exception, it is true, of parents. For example, Agamemnon can say: Truly Tydeus’ son is not much like his father, Homer, Il. v. 800. and so, too, Odysseus in the Scyrians: Dost thou, to shame the glory of thy race, Card wool, whose father was the noblest Greek? From an unknown poet; Nauck; Trag. Graec. Frag., Adesp. No. 9; quoted with variant reading, supra , 34 D. Least of all is it becoming to reply to admonition with admonition, and to counter frank speaking with frank speaking. For this provokes instant heat, and causes estrangement, and such altercation, as a rule, bewrays, not the man that merely rewards frankness with frankness, but the man that cannot tolerate frankness. It is better, therefore, to bear patiently with a friend who affects to offer admonition; for if later he errs himself, and requires admonition, this very fact, in a certain way, gives our frank speaking a chance to speak frankly. For if he be gently reminded, without any show of resentment, that he himself has not been wont to overlook the errors of his friends, but to take his friends to task and enlighten them, he will be much more inclined to yield and accept the correction, as being a way to requite a kindly and gracious feeling, and not fault-finding or anger.